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न वेदानाम् ऋगादीनां मध्ये कश्चिदपि वेदः परमात्मनो वाचामगोचरस्य संविद्रूपस्य वेदिता अस्ति ।कस्मात्? यस्मात् न वेदेन ऋगादिरूपेण जडेन वेदं संविद्रूपं परमात्मानं न विदुः न वेद्यं प्रपञ्चमपि वेद्यं न विदुः, संविदधीनत्वात्सर्वसिद्धेः ।यस्मात् संविदधीना सर्वसिद्धिः तस्मात् यो वेद जानाति वेदं संविद्रूपं परमात्मानम्; स च वेद वेद्यम् इदं सर्वम् ।तथा च श्रुतिः—‘आत्मनो वा अरे दर्शनेन श्रवणेन सत्या विज्ञानेनेदं सर्वं विदितम्’ इति ।यो वेद वेद्यम् इति रूपं न स वेद न जानाति सत्यं सत्यादिलक्षणं परमात्मानम् ॥
In plain words
Among all the Vedas, from the Ṛg onward, there is no text that can directly reveal the Supreme Self, for the Self is untouched by speech and is pure awareness itself. Why? Because through inert words and hymns one cannot grasp that living consciousness which is the Self; nor can one know the objective world as an independent reality, since every proof and every cognition depends utterly upon awareness for its light. Yet whoever truly knows that inner Veda—the Supreme Self whose very substance is consciousness—he knows everything that can be known. As the Upaniṣad declares: 'By seeing, hearing, reflecting, and realizing the Self, dear one, all this becomes known.' But whoever imagines that the ultimate reality is merely an object to be known out there does not know at all; he has missed the Truth whose very nature is reality and infinite light.
Close to the Sanskrit
Among the Vedas such as the Rg, not even any single Veda is the knower of the Supreme Self who is beyond words and of the nature of consciousness. From what? Because they do not know the Veda, which is of the nature of consciousness and the Supreme Self, through the Veda which is of the form of Rg and is inert, nor do they know the knowable universe as the knowable, since all establishment is dependent on consciousness. Since all establishment is dependent on consciousness, therefore whoever knows the Veda, the Supreme Self of the nature of consciousness, he indeed knows this entire knowable. And thus the śruti: 'Indeed, by the seeing, hearing, thinking, and knowing of the Self, O dear one, all this is known.' Whoever knows thus: 'The knowable,' he does not know, he does not know the true Supreme Self characterized by truth and other attributes.